9:11 - connect with 4:14 6:19
9:12 Blood is a symbol of life (Lev. 17:11). The high priest entered the Holy Place with such blood of animals but it was not really cleansing people from sins. However the life of Jesus Christ, because He was a perfect human substitute, adequately paid for the redemption of all people forever. Having died “once for all” (7:27; 10:10) He was able to enter God’s presence “once for all.”
9:13–14 There is a huge difference between cleansing of the flesh and cleansing of the conscience from dead works - sin, so we could serve the living God.
The reference to “the eternal Spirit” is unique in Scripture. The Holy Spirit had empowered and sustained Jesus in His office.
“It seems that the writer has chosen this unusual way of referring to the Holy Spirit to bring out the truth that there is an eternal aspect to Christ’s saving work.”[288]
“… for the author of Hebrews syneidesis [conscience] is the internal faculty within man that causes him to be painfully aware of his sinfulness and, as a result, to experience a sense of guilt.”[290] and 10,” Restoration Quarterly 28:3 (Third Quarter 1985/86):148.
“The sacrifice that inaugurated the new covenant achieved the cleansing of the conscience that all worshipers lacked under the former covenant and that all had sought through prescribed gifts and offerings (10:1–2 …).[291], p. 241.
9:15 Since we have obtained “eternal redemption” (v. 12) through the death of our Mediator and the “eternal [Holy] Spirit” (v. 14), we can have hope in an “eternal inheritance.” In contrast, believers under the Old Covenant enjoyed mainly temporary blessings and had little understanding of their eschatological rewards.
“With a play on the double meaning of diatheke (both ‘a covenant’ and ‘a testament’), the author goes on to bring out the necessity for the death of Christ just as the death of the testator is required if a will is to come into force.”[293]
“The author has made it clear that Christ’s death has instituted a better covenant (vv. 11–15) which is superior to animal offerings (vv. 12–14). But the need for such a sacrifice has yet to be explored. So a key word in this subunit [vv. 16–28] is ‘necessary’ (ananke, vv. 16, 23). In the process of exploring this point, the author clearly underscored the measureless superiority of the sacrificial death of Christ.”[296]
9:16–17 In certain respects the covenants God made with humankind are similar to wills. With all wills, the person who made the will must die before the beneficiaries experience any effects of the will.
9:18–21 The Old Covenant went into effect when the Levitical priests shed the blood of animal substitutes and applied that blood to the covenant beneficiaries. The beneficiaries were the Israelites (Exod. 24:6–8) and the tabernacle (cf. Exod. 40:9–15). The New Covenant went into effect when God shed Jesus Christ’s blood and applied it to its beneficiaries spiritually (cf. Matt. 26:28).
“The central thrust of the argument is that there is an intimate relationship between covenant and sacrificial blood.”[297], p. 244.
9:22 The exception to which the writer alluded was God’s provision for the poor in Israel. He allowed them to bring a flour offering in place of an animal if they could not afford two doves (Lev. 5:11; cf. Num. 16:46; 31:22–23; 31:50). As a principle, God required the shedding of blood (death) for forgiveness under the Mosaic Law. The Israelites saw this most clearly on the Day of Atonement. The principle expressed is true of the New Covenant as well. Blood (death) is essential for decisive purgation.
9:23 Whereas animal blood adequately cleansed the prototype on earth under the Old Covenant, a better sacrifice was necessary to cleanse the realities in heaven (cf. 8:5; 9:24). Thus Jesus Christ’s death was essential.
It is not clear what “the heavenly things” actually mean. Perhaps, it should be taken as the contrast to the earthly things.
9:24–26 Jesus Christ’s ministry required a once-for-all, sufficient sacrifice. The “consummation” refers to the end of the Old Covenant. Jesus Christ entered the presence of God rather than an earthly tabernacle (v. 24). He made His offering only once rather than repeatedly (v. 25). Furthermore He put away sins forever rather than removing them only temporarily (v. 26; cf. 1 Pet. 1:20).
“Copy” (v. 24) is the Greek word typos (“type” - antitypa). The holy place in the tabernacle and temple was a type of heaven.
“Now” refers to the times between Golgotha and Parousia - Christ is interceding for us (Hebr 7:25). This aspect of Jesus praying for us before the Father is indeed beautiful.
Notice also an interesting thing: Suffering since the foundation of the world. Jesus’ sacrifice goes beyond time. Although done “now - at the completion of ages”, it also embraces the times since the foundation of world.
As the sin reigned since the foundation of the world, so Jesus dealt with it by His once-for-all sacrifice.
9:27–28 Because Jesus Christ died for our sins we do not need to fear condemnation after death (v. 27; cf. Rom. 8:1), but we can look forward to ultimate deliverance (v. 28). He provided the first benefit of salvation, deliverance from the penalty of sin, at the end of His first advent. He will provide the second, deliverance from the presence of sin, at the end of His second advent.
“There is a finality about it [death] that is not to be disputed. But if it is the complete and final end to life on earth, it is not, as so many in the ancient world thought, the complete and final end. Death is more serious than that because it is followed by judgment. Men are accountable, and after death they will render account to God.”[304]
This is one of only two references to sin-bearing in the New Testament (cf. 1 Pet. 2:24), but the concept is common in the Old Testament (cf. Num. 14:34; Isa. 53:11–12; Ezek. 18:20).
“Reference to the ‘many’ is not … to be understood as limiting the effects of Christ’s sacrifice to those who accept it in faith. The implied contrast, as in Is. 52:12; Heb. 2:10; Mk. 10:45; 14:24||, is rather between the one sacrifice and the great number of those who benefit from it.”[305]
“Those who eagerly await Him” (v. 28) evidently refers to faithful believers. Here, is the constant hope for the coming of Christ.
As Jesus’ ministry lasted one year - according to the Synoptics - and then He died for our sins, so we have here a typology to the Day of Atonement that is so important for the author here.
The New Covenant sanctuary is superior for five reasons. It is heavenly (v. 11), and its ministry is effective in dealing with sin (vv. 12–15). Its ministry also rests on a more costly sacrifice (vv. 16–23), represents fulfillment (v. 24), and is final and complete (vv. 25–28).[310]